Khubilai also showed favour to Mohammedans, Christians, Jews and Confucianists, but little to Taoists. This prejudice was doubtless due to the suggestions of his Buddhist advisers, for, as we have seen, there was often rivalry between the two religions and on two occasions at least (in the reigns of Hui Tsung and Wu Tsung) the Taoists made determined, if unsuccessful, attempts to destroy or assimilate Buddhism. Khubilai received complaints that the Taoists represented Buddhism as an offshoot of Taoism and that this objectionable perversion of truth and history was found in many of their books, particularly the Hua-Hu-Ching[681]. An edict was issued ordering all Taoist books to be burnt with the sole exception of the Tao-Tê-Ching but it does not appear that the sect was otherwise persecuted. The Yüan dynasty was consistently favourable to Buddhism. Enormous sums were expended on subventions to monasteries, printing books and performing public ceremonies. Old restrictions were removed and no new ones were imposed. But the sect which was the special recipient of the imperial favour was not one of the Chinese schools but Lamaism, the form of Buddhism developed in Tibet, which spread about this time to northern China, and still exists there. It does not appear that in the Yüan period Lamaism and other forms of Buddhism were regarded as different sects[682]. A lamaist ecclesiastic was the hierarchical head of all Buddhists, all other religions being placed under the supervision of a special board. The Mongol Emperors paid attention to religious literature. Khubilai saw to it that the monasteries in Peking were well supplied with books and ordered the bonzes to recite them on stated days. A new collection of the Tripitaka (the ninth) was published 1285-87. In 1312, the Emperor Jên-tsung ordered further translations to be made into Mongol and later had the whole Tripitaka copied in letters of gold. It is noticeable that another Emperor, Chêng Tsung, had the Book of Filial Piety translated into Mongol and circulated together with a brief preface by himself. It is possible that the Buddhism of the Yüan dynasty was tainted with Śâktism from which the Lama monasteries of Peking (in contrast to all other Buddhist sects in China) are not wholly free. The last Emperor, Shun-ti, is said to have witnessed indecent plays and dances in the company of Lamas and created a scandal which contributed to the downfall of the dynasty[683]. In its last years we hear of some opposition to Buddhism and of a reaction in favour of Confucianism, in consequence of the growing numbers and pretensions of the Lamas. Whole provinces were under their control and Chinese historians dwell bitterly on their lawlessness. It was a common abuse for wealthy persons to induce a Lama to let their property be registered in his name and thus avoid all payment of taxes on the ground that priests were exempt from taxation by law[684].